Professional Documents
Culture Documents
The Religion of Man
The Religion of Man
INTRODUCTION
India is regarded as the cradle of great religions. She unfolds a wonderful blend of
races, cultures, customs, languages, religions and food habits. She is able to assimilate all
the great religions and fuse them into a total Indianness. The ancient sages and seers had
an idea of the divine and they were guided by this idea. Thus, they raised the country to a
great spiritual height.
However, the twentieth century has witnessed a growing religious intolerance
among the masses. The demolition of the Babri Masjid on 6 December 1992 and the
subsequent erection of the Ram Temple in Ayodhya, the destruction of a church at
Ahmedabad in Gujarat on 9 August 1998, the inhuman murder of the Australian
missionary Graham Stains and his two sons on 23 January 1999 at Manoharpur village in
Orissa and the atrocities on Christian missionaries across the country have exposed the
ugly side of our country. Such incidents have triggered religious conflicts in the country
and all these pose a challenge to our communal harmony. Pluralism seems to have gone
out of fashion, but uniformity cannot be the solution. People have an ambivalent attitude
toward religion. Whether only one religion is true or all religions are ultimately true or all
religions are equally false have polarised people.
Religion is a part and parcel of our life, it is a unique dimension of human nature.
Todays age is considered as the Age of Communication. We have seen science and
technology making a mind-boggling progress. What was considered impossible about
fifty years ago, has become a reality today due to the progress in science and technology.
All the same, even in this age, people offer sacrifices to their Gods before setting out on
an important work; they break coconut in order to lay the foundation stone to build a
bridge. There have been incidents where people arranged frog marriages to please the rain
gods and so on. All these are indications of the superstitious attitudes of the people our
nation. Very often these attitudes are equated with religion. Can religion be equated with
our feelings and emotions? Does it satisfy the human longings? Is there a universal
1
religion? Whatever be the answer, people have been fighting in our country today in the
name of religion.
As a growing child, I have witnessed what a religious conflict is. It was a Hindu-
Christian conflict in the early 1980s at Nanesera in Simdega District, Jharkhand. Both the
Christian and the Hindu crowds had gone into frenzy over a hillock, which had been a
place of worship for the local Christian community for a long period. It is with pain and a
heavy heart that I remember today how my villagers, both Hindus and Christians, got
divided into two opposite camps and almost fought each other. However, it was the
providence of God that the police were able to control the angry mobs. The conflict was
resolved but the seed of enmity still remains in the local people.
I was brought up in a God-fearing family. The memories of my childhood days
are still very vivid in my mind early morning devotional hymns, daily evening prayers,
special rosary to Mother Mary in the month of May, becoming an alter boy on Sundays,
beautiful little crib during Christmas and alongside the crib lay my new set of cloths and
shoes and so on. Going to Sunday Mass was a special joy to me. Once I was back at home
after the Sunday Mass, I used to imitate the way the parish priest used to sing during the
Mass. All this while the seed of faith was taking roots in me.
However, as I grew older, some of these interests began to vanish. My daily
prayers with the family members meant just a ritual to be fulfilled. Early morning
devotional hymns were replaced by film songs. Sunday Mass became an occasion to see
my friends, and other religious practices were a thing of the past. God had clearly taken
the back seat in my life. There was a kind of erosion of faith. There was a clear decline in
my faith and I was confronted by a faith crisis or something very similar.
It was in my Pre-Novitiate, in 1696, that I first heard the hymn of Rabindranath
Tagore, This is my prayer to Thee my Lord. It had a very soothing effect on my mind.
This hymn had touched the core of by being. Tagores unfathomable spirit had
rejuvenated my religious instincts. This hymn was a true prayer to me. The more I sang
this hymn, the more it began to make sense. People seemed important to me, my own
companions, who come from diverse backgrounds, began to look significant to me. It led
me to the realisation that all events and life itself are meaningful, people are important,
my companions are precious. There is no meaning in life unless I love people and my
companions. Our prayer to God is meaningful because God is the creator of the world. He
can be seen in the people, in our companions in the events and in the world.
2
Tagore does not believe in any borrowed religion. He calls his religion a poets
religion. Religion, for him is the essence of human being. Tagore sees God behind the
multiplicity which is a creative principle of unity. God cannot be grasped by reason and
logic.This implies not only that the divine is immanent in creation but also that the
creation itself is a manifestation of the divine. Human beings, for Tagore, are the fullest
expressions of the divine. We are created in the image of God. God manifests Himself in
the creation. Thus, Tagore sees a harmonious relationship among God, human being and
nature. He holds that the world and its particulars are real because they are an expression
of the divine.
Tagore sees the beauty of this universe in the harmonious relationship in the face
of diversity. Communal disharmony and religious divisions are the results of our limited
vision which does not penetrate into the harmonious relationship of the world, but settles
for usefulness and efficiency. In order to lead a good life, we need to transcend our
egoistic desire for gain in the love of the divine and its creation. The path to realisation of
the divine includes creative activity and this creative activity for Tagore was his writing,
painting, composing and educating. Thus, Tagore challenges us to discover the creative
spirit within us so that we can be better religious and better people.
Tagore is considered as the soul of Bengalthe real rural Bengal. One must know
about Tagore in order to know Bengal. Tagore had an indomitable love for God and
people. He has written many soul-inspiring, God-oriented songs and poems.
At a time when hatred, divisions and narrow-mindedness have plagued our
country and the world, Rabindranath Tagore stands as a symbol of peace and universal
fellowship. His religious fervour and insights could be the answer to our troubled world.
My attempt to understand Tagores vision of religion is to have a personal experience of
God, to deepen my faith in God and thus grow as a religious person.
3
(1861-1941)
4
CHAPTER I
TAGORE: A REMINISCENCE
1
Luciano Colussi, ed., Universality of Tagore (Calcutta: Don Bosco, 1991), 119.
2
Tomy Edacheriparambil, God-Concept in Gitanjali (Bangalore: Claretian, 1990), 4.
3
K. R. Salkar, Rabindranath Tagore: His Impact on Indian Education (New Delhi: Sterling, 1990),
1.
4
Krishna Kripalani, Tagore, trans. K. M. George (Calicut: Mathrubhumi, 1974), 23.
5
It was a blessing in disguise that Rabindranath was a lonely child. He almost did
not have his mother as she was busy with her domestic duties having little time for the
child. His father was very austere and busy to come close to the growing child and give
him love and affection for which his soul longed. Therefore, the child was mostly looked
after by the servants, who did not allow him much freedom. Tagore grew up as a
dreaming lonely child, standing by the veranda railing and looking wistfully on the world
outside. He remembers very vividly in his book:
Tagores education began quite early and he was enrolled in various schools in
Calcutta as he was not comfortable anywhere. He decided to learn things by himself. He
gained a tutor at home, and it seemed to help the development of his versatility. Tagore
stopped the formal education with the third form. Though he was a non-conformist at
school, he had great admiration for Saraswati, the goddess of art and learning, and he
worshipped her. Tagore was fortunate in a way that he never had the kind of academic
training which is considered proper for a boy of a respectable family. Thus, to a certain
extent, he was free from the influence that ruled young minds of those days, the course of
his writings was consequently saved from the groove of imitative forms.6
Tagore grew up to be a well-known romantic poet and was an original thinker and
a revolutionary in ideas. His poems are equal to a tear or smile which were always a
picture of what was taking place within. He had great devotion to the enchanting nature.
Even as a boy, Tagore was very good at observing things, and could get valuable
education from the world around him and from the world of nature. He took nothing as
ordinary, he went to the beyond and the inner. He tells the story of his ecstasy with which
he first saw fresh mornings and unspoiled sunsets in Reminiscences:
5
Rabindranath Tagore, Reminiscences (London: Macmillan, 1933), 8.
6
Rabindranath Tagore, The Religion of an Artist (Calcutta: Visva-Bharati, 1953), 12.
6
Every morning, as I awoke, I somehow felt the day coming to me like a
new gilt-edged letter, with some unheard-of news awaiting me on the
opening of the envelope. And, lest I should lose any fragment of it, I
would hurry through my toilet to my chair outside.7
7
Edacheriparambil, 32.
8
Rabindranath Tagore, The Religion of Man (London: George Allen and Unwin, 1932), 93.
9
Rabindranath Tagore, Preface, Sadhana (London: Macmillan, 1918), viii.
10
Tagore, The Religion of Man, 91.
11
Tagore, Sadhana, 16.
12
Tagore, The Religion of Man, 18.
7
The concept of dualism of self has also been derived from the Upanishads: finite
self in human beings which confines to the boundaries of human limitations and divine
soul existing within them. The individual divine soul is the manifestation of Jivan
Devata.
What differentiates Tagore from the Upanishads is his three-fold conception of
reality against the Upanishads advaitavada and dvaitavada. Tagore attaches equal
importance to humanity, world and God. There is no doubt that he is influenced by the
Upanishads, but he has a free integral and independent way of thinking. The Upanishads
taught Tagore how human beings can transcend themselves and get a glimpse of the
Infinite.
13
Tagore, Sadhana, 20.
14
Edacheriparambil, 26-27.
8
1.2.3 Vaishnavism
Whether there was any influence of Vaishnavism in Tagores life is debatable
since Vaishnavism neglects present life whereas Tagore gives immense value to human
life and the world. A divine life on earth is the supreme condition for salvation.
Tagore observes that Vaishnava religion has boldly declared that God has bound
himself to human beings, and in that consists the greatest human existence. 15 The
possibility of transforming human love into divine love held by Tagore must have been
derived from Vaishnavism. Vaishnavism taught Tagore the message of friendly union
between God and human being.
Vaishnavites view the world as real with its various colours and combination.
They put emphasis on a firm organic relation between God and human being. God is
everything and all actions of human being should be dedicated to Him. Tagore was
fortunate to have got some lyrical poems of the poets of the Vaishnava sect. This made
him aware of some underlying idea deep in the obvious meaning of those love songs. He
knew that those poets were speaking about the Supreme Lover, whose touch one
experiences in all his relations of lovethe love of natures beauty, of animal, the child,
the comrade, the beloved, the love that illuminates his consciousness of reality.16
1.2.4 Buddhism
What appealed to Tagore is the practical side of Buddhas teaching. Buddha
preached the discipline of self-restraint and moral life; it is a complete acceptance of law.
His teaching speaks of nirvana as the highest end. To understand its real character, one
should know the path of its attainment, which is not merely through the negation of evil
thoughts and deeds but through the elimination of all limits to love. For Tagore, the path
Buddha pointed to was not merely the practice of self-abnegation, but a widening of love
and therein lies the true meaning of Buddhas preaching.17 Tagore does not want to get
into the controversy whether Buddhism accepts God or not.
In The Religion of Man Tagore says, Buddhas idea of the infinite is not the spirit
of an unbounded cosmic activity, but the infinite whose meaning is in the position of ideal
of goodness and love, which cannot be otherwise than human.18 The bond of unity in
15
Tagore, Sadhana, 115.
16
Tagore, The Religion of Man, 105.
17
Tagore, Sadhana, 77.
18
Ibid., 70.
9
Buddhism is its friendship and the universal love preached by Buddha that has destroyed
the barriers that separated human beings from other human beings. Thus, Buddhism also
made a deep impact on Tagore because he saw in Buddhism what the role of love and
compassion could be.
1.2.5 Christianity
Dr. Aronson, in his book, Rabindranath Through Western Eyes, says that Tagore
seemed to be more Christian than the Christians.19 Tagore says, Nobody has exalted man
more in every sphere than Jesus. The divinity of man is stressed by Jesus as by Vaishnava
saints.20 Tagore discovers a message of friendly union between God and human being in
Christianity. He agrees that like other Indian religions, Christianity, too, proclaims the
ideal of selflessness. If Tagore was attracted to Christian theism, it is because it conforms
to the ideas which he has already absorbed from the Upanishads and for nothing else.
Tagare was a unique, an oriental occidentalist.21
19
A. Aronson, Rabindranath Through Western Eyes (Allahabad: Kitabistan, 1943), 85.
20
Tagore, The Religion of Man, 52.
21
Edacheriparambil, 28.
22
Jaya Mukherjee, Tagore and Radhakrishnan (Patna: Janaki, 1992), 5-6.
23
Tagore, Reminiscences, 9.
10
threw off all restraints and conventions in his poetry, in his novels and in his music. He
was a free thinker in his field and in this loose sense, he may be taken as a philosopher.24
The equivalent word for philosphy in Indian term is darshan. We refer to the
Indian sages or Rishis as philosophers because they themselves in yogic practices or
sadhana had succeeded in having intuitive grasp of the Reality. If we understand
philosophy as darshan or vision of Reality, Tagore should be entitled to be called a
philosopher. And it is only proper to regard Tagore as a philosopher in the sense that he
was a great visionary. His poetry, writings, and speeches are replete with statements
which speak of his having such visions. He asserts in clear language:
His poetry, religion and musicall seem to have sprung from his vision. Poetry,
music and religion lead to direct encounter with the Reality. The poet is the seeker of
beauty and the philosopher aims at finding truth. 26 Prof. S. Radhakrishnan considers
Tagores philosophy not as a product of logical intellect but a sigh of the soul rather than
a reasoned account of metaphysics; an atmosphere rather than a system of philosophy.27
A philosopher does not have a narrow outlook, rather his approach is broad-
minded. This is owing to his knowledge of the Ultimate Reality. He goes beyond the
appearance of the things to their essence.28 Tagore is a philosopher in this sense. He is a
practical philosopher and thinker, who lives a philosophy. His concern is the deepest
values of life. He longs to see things in the light of eternity. His world-view is very
comprehensive. Indian philosophers were also very practical. Tagores philosophy is in
tune with those great thinkers who built up the philosophical tradition of our country.
24
Mukherjee, 6.
25
Rabindranath Tagore, A Poets Religion, ed. S. Radhakrishnan (London: Allen and Unwin,
1952), 25.
26
Mukherjee, 7.
27
S. Radhakrishnan, The Philosophy of Rabindranath Tagore (Baroda: Good, 1961), 4.
28
Mukherjee, 8.
11
CHAPTER II
TAGORES NOTION OF RELIGION
Every human being has a unique possession, which he or she calls his or her
religion. Yet he or she does not know exactly what this means. We only know that we
belong to such and such religion. We are convinced that we belong to this religion from
our cradle to the grave: this conviction is in all probability not true.
Human beings and animals are being moulded and are taking shape according to
their deeply-implanted life-sense. Animals do not need to be aware of this life-sense.
Human beings possess an extra awareness that is greater than their material sensethat is,
their personhood. It is this deep-abiding creative force which is his religion. Tagore is
reluctant to speak about his view of religion. He does not accept any borrowed religion,
but what he accepts is his own religion which he reaches through some unseen and
trackless channels.29
29
Harendra Prasad Sinha, Religious Philosophy of Tagore and Radhakrishnan (Delhi: Motilal
Banarsidass, 1993), 3.
30
Sinha, 8.
31
S. Radhakrishnan, Religion and Society (London: George Allen & Unwin, 1947), 42.
12
religious activity. According to Tagore, reality cannot be known by the intellect. The
Infinite has to be realised by the individual in his intuitive experience. 32 Intellect is
insufficient to unravel truth. Truths are revealed in intuition. God or Brahman cannot be
known by debates. Tagore explains this clearly in Sadhana:
32
Mukherjee, 46.
33
Tagore, Sadhana, 159.
34
Rabindranath Tagore, A Tagore Testament, trans. Indu Dutta (London: Meridian, 1953), 37.
35
Tagore, The Religion of Man, 143-44.
13
Consciously or unconsciously we have in our life this feeling of the Truth
which is ever larger than its appearance; for our life is facing the Infinite,
and it is in movement. Its aspiration is therefore infinitely more that its
achievement, and as it goes on it finds that no realisation of truth ever
leaves it stranded on the desert of finality, but carries it to a region
beyond.36
36
Tagore, Sadhana, 52.
37
Rabindranath Tagore, Gitanjali (London: Macmillan, 1932), 68.
38
Ibid., 4-5.
14
characterised by the qualities of naturality and spontaneity in it. It is free and spontaneous
in every individual. It has no boundaries around itself. According to Tagore, true religion
preaches freedom, whereas religious organisations make religions a slave of their own
institutions. True religion, therefore, must not be confused with institutional religions.
Tagore prefers to call true religion as poets religion because a poet is a free thinker. He
revels in flights of imagination without any constraint. Therefore, he says that in a
dogmatic religion all questions are answered and all doubts are laid to rest. But the poets
religion is fluid, like the atmosphere around the earth where light and shadow play hide
and seek. It never leads anybody anywhere to any solid conclusion; yet it reveals endless
spheres of light, because it has no walls around itself.39
Religion for Tagore must be free from all constraints. It must allow people to
grow and develop. Poetry is Tagores religion because it gives free play to his spirit. He
has communication with God through Nature. Tagores poetry embodies his joy, his
delight which he experiences in such communion with the reality.
39
Rabindranath Tagore, Creative Unity (London: Macmillan, 1926), 16.
40
Edacheriparambil, 77.
41
Tagore, Gitanjali, 1.
15
This is an acknowledgement that the human soul has no significance unless it is
filled by the Supreme. Birth and death nothing but the emptying and filling of the soul by
the Supreme Soul and the individual in this way shares Gods endless life, His
immortality.
The human body is the temple of God; so it needs to be kept pure. Since God
dwells in the inmost shrine of the heart, one has to keep away all evils from ones heart.
Our effort should be to reveal God in our actions because it is God who gives us the
power to act.42 This is true worship.
In our relationship with the divine what is important is the total self-surrender so
that we may accept God as everything. A humble devotee prays:
Tagore is very critical with regard to the existential ritualism. The religion that
does not have any concern for ones fellow beings, and the offerings that bar others their
basic need, is useless. Lyric eleven exposes the uselessness of religious rituals. It tells that
true worship of God consists not in the performance of rites and ceremonies, but
extending a helping hand to the suffering and the needy.44
42
Ibid., 3-4.
43
Ibid., 28-29.
44
Ibid., 8-9.
16
Gitanjali also warns us to be cautious in our relationship with the world. In the
beginning the attachment to the world may not be a hindrance for our worship of God but
time may come when the things of the world may occupy everything of our life leaving
aside God. Tagore expresses this in Gitanjali as:
Gods dwelling place is among the poorest and lowliest. It is difficult for a proud
person to approach where God is in clothes amidst the meanest of society. God is present
in every other, in the simplest and the meekest. Lyric ten reveals Gods dwelling place:
45
Ibid., 24.
46
Ibid., 8.
47
Ibid., 83.
17
individual man must exist for Man the great, and must express him in disinterested works,
in science and philosophy, in literature and arts, in service and worship.48
This is his religion which is at work in the heart of all. It finds expression in
various forms and ways. He knows and makes use of this world where it is endless and
thus attains greatness, but he realises his own truth where it is perfect and thus finds his
fulfilment. It is clear thus that to Tagore, religion is the breath of life. For him there is no
defined religion of any particular church or creed, but it is one that illumines all religions.
It bestows its divine light to show the real value of things, it is the source of human
beings deepest longings and aspirations, and it makes death beautiful. His every thought
is dominated by the consciousness of God, and this consciousness pervades his being,
bringing his mind into a perpetual attitude of worship. He does not put aside other things
from his life. His senses are renewed in a new form that appreciates all things that
surround him.49
48
Tagore, The Religion of Man, 17.
49
Tagore, Gitanjali, 94.
18
CHAPTER III
TAGORES CONCEPTION OF GOD, HUMAN BEING AND
THE WORLD
Tagore believes God, nature and self to be inseparable aspects of reality. They are
essentially the same. He says, If this universe is not the manifestation of a Person, then it
is a stupendous deception and perpetual insult to him.50 Hence, for Tagore, the world is
not unreal or maya. It is as real as Reality because it is the manifestation of Reality.
3.1 God
He believes in God as a person, who is at the root of the world as well as of
ourselves. Tagore can be regarded as a theistic philosopher because he believes that
Reality is God and God is Reality. His philosophy is monotheistic. He believes in one
God as the Ultimate Reality. Reality has to be realised in experience. The grasp of reality
is possible by intuition. Because of this view of Tagore, some writers like Dr. Jaya
Mukherjee brand him as an intuitionist.51
Tagore thinks that God cannot be comprehended by logic and reason. His
existence can be felt within, inwardly realised. He can feel the touch of the Infinite but
cannot comprehend the Infinite. Thus, he emphasises the personal realisation of God
rather than proving the existence of God by way of proofs. It must be noted that, for
Tagore, it is not essential to try to demonstrate the existence of God.
50
Rabindranath Tagore, Personality, (London: Macmillan, 1933), 71.
51
Mukherjee, 10.
52
V.S. Naravane, Modern Indian Thought (Bombay: Asia Publishing House, 1967), 125.
19
The Causal Argument can be found at various places. Tagore says the mere finite
is a dead wall obstructing the beyond. This knowledge merely accumulates but does not
illuminate. It is like a lamp without its light, a violin without its music.53 Tagore here
infers the existence of God as Infinite from the insufficiency of the finite as finite.
The most important evidence for the existence of God which is repeatedly found
in the writings of Tagore is teleological proof. In The King of the Dark Chamber, Jnardan,
one of the characters says, But look at the nice order and regularity prevailing all over
the placehow do you explain it without a king.54 Another reference to this argument is
made in the Creative Unity. He says that this world is a creation and in its centre there is a
living idea, which reveals itself in an eternal symphony played on innumerable
instruments, all echoing perfect tunes.55 These references indicate that Tagore feels that
the examples of order and harmony that are found in the universe impel us to believe in a
creatora being capable of creating this ordered cosmos. That indicates that there is
principle of unitya God-behind-creation who is ultimately responsible for the unity
prevailing in creation.
Tagore sees another evidence for Gods existence in the fact of joy inherent in
every aspect of creation. Every individual has within him the capacity to feel this joy.56
This is difficult to explain unless the creator himself is believed to be the living principle
of joy. Pure joy appears to Tagore as having no other explanation except the fact that it is
divine.57
God is also presupposed as the object of love, hope and aspirations. Tagore feels
that certain basic urges of ours require satisfaction and also explanation. These urges can
have no explanation other than the explanation in terms of the Supreme. Nobody can
deny that we, at times, especially on some crucial moments of our life, feel a dire need of
some super-human solace and hope and strength.58 Religions came into existence merely
to satisfy human needs. This restlessness, this longing for the unknown is definitely a fact.
There must be an object of this longing, and our explanation would be insufficient if that
53
Tagore, Personality, 56.
54
Rabindranath Tagore, The King of the Dark Chamber (London: Macmillan, 1961), 19.
55
Tagore, Creative Unity, 35.
56
Lal, 55.
57
Rabindranath Tagore, Fruit Gathering (Calcutta: Macmillan, 1971), 27.
58
Lal, 56.
20
object is just a finite or ordinary object, because the longing is for the extra-ordinary, the
super-human. Unless we believe in this we cannot explain this longing satisfactorily.
59
Sinha, 25.
60
Tagore, Creative Unity, 35.
61
Tagore, Personality, 69.
62
Sinha, 27.
21
the narrow limits of the self.63 Therefore, the statement God is love means that God is
the ultimate hope and source of strength to human being. God becomes a being with
whom an emotional relationship can be established and through whom life can derive
sustenance and solace.64
It is on account of this emphasis that the world itself is seen as creation out of
joy. If God is love, participation is His creation is participation in His loving act. That is
how, creation itself becomes an act of joy and the feeling of the burden of existence is
redeemed to a very great extent.
63
Ibid.
64
Ibid.
65
Edacheriparambil, 34.
66
Sinha, 28.
22
Man, The Supreme Man, The Supreme Spirit, The Infinite Personality. He does
away with the distinction between Absolute and God. This distinction, according to
him, does not have any objective basis, but is rooted in the varying attitudes of different
men.67 As a philosopher, he does not discard the absolutistic view. Like the Vaishnavas,
he maintains in the Upanishadic strain that the finites are created by the Infinite out of His
own endless joy and love.68
Although he appears to be assimilating both theism and absolutism, the theistic
side gets the upper hand in his thinking. He is much more concerned with God and takes
the Absolute as His secondary aspect. God has two aspectspersonal and impersonal.
The Absolute is the impersonal aspect of God. So Tagores God is not a featureless,
attributeless, impersonal unity but a person essentially related to human being as lover to
the beloved. Naturally, God is conceived as greater than His impersonal aspect which is
called the Absolute. It is the creative joy of the Infinite that gives birth to the finite. Most
Indian thinkers take God as the empirical, ephemeral and finite aspect of the Absolute.
But Tagore conceives God as a person and as the concrete ideal of human life, and its
aspirations. The reason behind accepting a personal God is that a human being cannot
grasp a reality which is unapproachable. People can take interest in the Absolute only
when it is realised in human experience, only when it is humanised.
67
Ibid., 25.
68
Mukherjee, 12
69
Lal, 61-62.
23
Man, as a creation, represents the Creator, and this is why of all creatures
it has been possible for him to comprehend this world in his knowledge
and in his feeling and in his imagination, to realise in his individual spirit a
union with the Spirit that is everywhere.70
Human being is an infinite-finite being one and at the same time. In other words,
Tagore sees the infinite-finite nature of the finite individual. He, however, does not mean
that human being is primarily a finite being who rises to realise the infinity. He does not
speak of ascending from the finite state to the infinite. Rather, he believes in the divine
principle at work in human being. The divine principle is not to be found outside human
beings. It is in them.
Human beings are persons and, therefore, they have to realise their personality.
Tagore says further that human beings are not mere facts like pieces of stone, but persons.
Therefore, we are not content with drifting along the stream of circumstance. We have a
central ideal of love with which to harmonise our existence, we have to manifest a truth in
our life, which is the perfect relationship with the Eternal Person.71
In todays world where women are regarded as second class, Tagore holds the
view that man and woman are organically related as the complementary functions of one
whole. Tagore addresses the problem of woman in his Personality. If we analyse the two
aspects of life, rest and movement or being and becoming, the predominating aspect in
the womans nature is being. Our domestic life and everything which is personal and
human belongs to woman. The domestic world is the world where we find our worth as
individuals, therefore, our value is not the market value, but the value of love that God in
His infinite mercy has set upon all His creatures.72
24
influenced and determined by the environment surrounding them. They have the instinct
of self-preservation within them and they are guided by the motive of self-satisfaction.
Secondly, human beings as finite-beings are superior to other living beings. They refuse
to accept and surrender to the forces of nature like other living beings. They evolve
methods for controlling them and so they are superior to the other finite beings even as a
finite self. Thirdly, human beings, as social beings, have a feeling of sympathy for others.
They are not satisfied by their own attainments. They actually help others to rise and
realise the unity. This is termed as yearning of the finite self. They relentlessly try to
excel themselves in every field.
Finally, though human beings are finite beings, they feel a peculiar satisfaction in
maintaining their uniqueness. They are always eager to show themselves as distinctly
superior to other beings.
Thus, the finite aspect of human being is embodied self with the instinct of self-
preservation and self-acquisition. It should be borne in mind that though the finite aspect
of human beings represents the inferior, the lower nature of human beings, it is not unreal.
There are philosophers who have taken the body to be unreal. On the contrary, Tagore
does not believe in this, what he believes is this, that in the finite self lies the root of the
infinite. It is the finite that grows and develops into the infinite. Therefore, it is not proper
to think that the finite in human beings is in conflict with the infinite in them. They go
together.
74
Tagore, Personality, 38.
25
The infinite in human beings ceaselessly strives for achieving higher and higher
goals. There is no goal which can be said to be final for them. Once they achieve a goal,
they are persuaded to go ahead. There is no task which they regard to be impossible. This
element present within them is the infinite in them or the surplus in human beings.
Because of this, human beings are found to be making constant attempts to achieve what
appears to be absurd or impossible.
The element of creativity in human beings also gives evidence of their infinite
nature. By creativity Tagore does not understand the mere capacity to construct
something new. Creativity for him is the capacity of giving expression to novel ideas. It is
the power of having new and original visions. Though human beings are finite selves,
there is an inherent creative capacity in them to express themselves in new and fresh ways.
Another important characteristic that constitute the infinite in human being is
freedom, freedom to go beyond the limits of the finite body and to aspire for realisation of
the universal within the individual.
The yearning for immortality present in every individual is a testimony of the
infinite in human being. It is only human beings who aspire for immortality. They know
that death is inevitable and yet they have the feeling that death is not the end of life. Many
of their actions are based on this conviction. What is it in human being that asserts its
immortality in spite of the obvious fact of death? It cannot be the result of mere physical
body or mental power. Tagore thinks that it is the personality of human being.75
Tagores study of the Upanishads has convinced him that reality is of the nature of
joy.76 The infinite in humans, therefore, must be joy. This, perhaps, according to him, is
the most basic character of the infinite in human being. Truth, beauty and goodness are
the expressions of joy. We feel joy when we cling to the truth. By being good people, we
feel joy. Beauty gives us joy. In all these states we forget the worries and anxieties of life.
It is joy that makes us moral or religious. Joy is the condition of our spiritual growth. Joy
is our ultimate goal. When we become slaves of our body, our joy is reduced. When we
rise above the body and enjoy the higher aspects of life, our joy increases. Joy, thus,
constitutes the higherthe spiritual aspect, the infinite in human being. Tagore calls this
infinite aspect of human being Jivan Devatathe Lord of life. It is the Lord because it
75
Ibid.
76
Mukherjee, 26.
26
gives us the joy of existence. Jivan Devata is the element of divinity present in people. It
is the element which makes them God-like.
Thus, we see that the bodily nature is the finite side of human beings and the
infinite aspect in them is what is said to be soul in common parlance. Body is not an
illusory or false aspect of human life. It is conceived as the temple of divine. The
temple is not to be mistaken for the divine. For attaining the divine we must withdraw our
concentration from the temple of the divine. Body has a reality of its own. It represents
lower aspect of human nature. It has to be transcended for attaining the higher nature. We
should view the body as an aspect of the Infinite and not as independent of the Infinite.
Our life is a constant search for the Infinite, according to Tagore.77
77
Rabindranath Tagore, The Gardener (London: Macmillan, 1919), 119.
78
Tagore, Sadhana, 81.
79
Tagore, Religion of Man, 14.
27
requirements of the biological animal in Man. 80 This fact of the surplus which
characterises the essence of human beings, speaks of their spirituality. It is because of the
surplus that people transcend their present possessions, and are capable of reaching
spiritual heights.
Moreover, unlike animals human beings do not surrender to the blind forces of
nature, but take them as a challenge to their capacity. They have the power to face them,
and even to control or subdue them. For example, if a river obstructs their path, they
construct a bridge over it or again if a mountain tends to block their movements, they
build a tunnel running through it. Thus, this capacity can also be taken as an evidence of
their spiritual propensity.
The greatest evidence of human beings spiritual nature lies in their yearnings
for mukti. No other creature ever bothers for the hereafter. It is human beings alone who
have been able to realise that the short span of life cannot be the whole of existence.
This realisation has impelled them to explore the nature of their ultimate destiny, has led
them to lead life much above the life of just sensuous existence. That speaks of their
spiritual nature.
28
same. But, if we view the body as providing an occasion and a base for spiritual discipline,
body becomes an aspect of the game of joy that human being has to play. In lyric forty-
nine of Lovers Gift and Crossing, Tagore says that heaven is fulfilled in your our body
and in your palpitating heart.81 If we lay emphasis on the body, the soul encompassed in
the body is lost sight of. But if we view the body as an aspect of the Infinite, even the
body becomes a partner in the joyous game of the spirit.
3.3 World
In every theistic religion, one finds some mention of the world. It must be borne in
mind that any attempt to determine the nature of the world is the realm of metaphysics;
but in religious metaphysics, the world is created by the creator. Therefore, we need to
establish the precise relationship between the two in a proper sense.
In the Tagorean philosophy, the concept of the world has an importance of its own,
because he makes a constant attempt to emphasise that the scientific conception of nature
is compatible with his conception of the world and therefore it is possible to reconcile the
reality of the created world with the oneness of the One.
81
Rabindranath Tagore, Lovers Gift and Crossing (London: Macmillan, 1930), 49.
82
Tagore, Religion of Man, 99.
83
Sinha, 44.
29
in harmony with things. We can use the forces of nature for our purpose only because our
power is in harmony with the universal power. But in the long run our purpose can knock
against the purpose which works through nature.84 This not only explains Tagores great
emphasis on love of Nature but also gives clue to his philosophy of the world.
He does not make any distinction between world and nature, rather he uses
them interchangeably in his philosophy. We notice the expressions such as world,
nature, prakirti, jagat and so on. Occasionally, he also uses the term prthvi.
Tagore, in a sense, asserts the reality of the world. He believes that the world has
both a justification and significance, hence it has to be accepted as real.85 Moreover, it is
through a realisation of kinship with the world that redemption becomes possible. This
justifies Tagores effort to build a philosophy of the world.
3.3.2 Nature
Tagore conceives the world as spiritual in character. He says that if our
acquaintance with nature does not lead us deeper than science, we will never understand
what a person with spiritual vision finds in these natural phenomena. For example, the
water does not merely cleanse our limbs, but it purifies our heart; for it touches our soul.
The earth does not merely hold our body, but it gladdens our mind; for its contact is more
than a physical contactit is a living presence. When we do not realise our kinship with
the world, we live in a prison-house whose walls are alien to us. When we meet the
eternal spirit in all objects, then we are emancipated, for then we discover the fullest
significance of the world into which we are born; then we find ourselves in perfect truth,
and our harmony with the all is established.86
Another thing that indicates the spirituality of the world is the tremendous
harmony revealed in it. We find an order in the universe. The apparent diversities and
disharmonies do not disturb the harmony of the world. Tagore sees a bond of harmony
between our two eyes, which makes them act in unison. Similarly, there is unbreakable
continuity of relation in the physical world between heat and cold, light and darkness,
motion and rest, as between bass and treble notes of a piano. It is because of these that
opposites do not bring confusion in the universe, but harmony. 87 Tagore makes a
84
Tagore, Sadhana, 6.
85
Sinha, 44.
86
Tagore, Sadhana, 8.
87
Ibid., 96.
30
comparison between the world and a perfect work of art. He, time and again, describes
the world as a song, and calls it an expression of beauty. The world can be clearly
understood in the analogy of a symphony, with different musical instruments playing
their separate tunes and yet producing a harmonious music. Similarly, the different
objects of the world produce a unity of the world. He says, We find that the endless
rhythms of the world are not merely constructive; they strike our own heart-strings and
produce music. 88 The universe is, thus, an outstanding piece of art produced by the
Eternal master artist.
One unique feature that can be noticed in Tagores philosophy of the world is that
his creationism, instead of contradicting evolutionism, incorporates it. According to him,
the higher forms of life develop from lower ones, without any sudden unaccountable
break. His book, The Religion of Man, begins with the theory of evolution, which
unfolds the potentialities of life. While describing the evolution, he makes us see how
light, as the radiant energy of creation, started its ring dance in atoms and how life was
brought into the arena in the tiniest little monocycle of a cell89 and with its gifts of growth
and power of adaptation contradicted the meaninglessness of their bulk. He adds, It was
made conscious not of the volume but of the value of existence.90 With the advent of
man the course of evolution changes from an indefinite march of physical
aggrandisement of a freedom of a more subtle perfection.91
Tagore is also aware of the drawbacks of evolutionism and he says that it works
well only after it is given a start. In other words, it cannot explain the origin of the
universe satisfactorily. Therefore, Tagore holds on to the theory of creation. Harping
upon this drawback, Harendra Prasad Sinha says, Even Darwin who claimed to give a
very thoroughgoing explanation of the living beings, could not account for the first
appearance of life. That is why, Tagore also adheres to the theory of creation.92
Tagore is of the opinion that God has created the world out of joy. He says, His
manifestation in creation is out of his fullness of joy. It is the nature of this abounding joy
88
Tagore, Creative Unity, 35.
89
Tagore, The Religion of Man, 13.
90
Ibid.
91
Ibid., 14.
92
Sinha, 46.
31
to realise itself in form which is law. The joy, which is without form, must create, must
translate itself into forms.93
3.3.3 Maya
It is the problem of every theistic account of the universe because it conceives
God as the Ultimate one. If God is so conceived, there arises why with respect to
creation. Tagore heavily relies on the ancient Indian thought and introduces this concept
more or less in the Vedantic mode.94 Though the concept of maya has been taken from
the Vedanta, it has been conceived in the light of Tagores conception of the nature of
creation. Maya, similar to Vedanta, has been conceived as the principle that brings about
the appearance of creation. Maya, for Tagore, is ignorance on a universal scale, it is the
principle of the cosmic error. Truth, according to Tagore, stands for unity. Maya stands
for separateness.
In order to explain the nature of maya, Tagore uses an analogy.95 A savage gets
some bank notes from somewhere. He does not know their value, and so they are
completely useless to him. On the other hand, for a wiseman, who considers the bank
notes in relation to the bank, they have a value. Similarly, if creation is viewed as the
work of the creator, then there appears a value in creation. If, on the other hand, the world
is viwed independently and apart from Him, then the Universe will not appear to have any
significance for us. This is mayathe tendency to see from the wrong point of view.
Maya is a name for the tendency to treat the universe as an independent unit. It is
not a separate entity. It neither can exist by itself nor can it limit Gods infinity. To make
this point clear, Tagore makes use of the analogy of a chess player. The chess player puts
certain restrictions with regard to the movement of chess-man. These restrictions are self-
imposed, otherwise there would not be any play. These restrictions again are put for the
sake of joyfor making the game, a game of joy. Likewise, God also has to put certain
limits to his will in order to make creation, a creation of joy. Tagore says, If God
assumes his role of omnipotence, then his creation is at an end and his power loses all its
meaning. For power to be a power must act within limits.96 This self-imposed limitation
93
Tagore, Sadhana, 104.
94
Sinha, 46.
95
Tagore, Sadhana, 80.
96
Ibid., 86.
32
is maya. It is like a fathers settling upon his son some allowance within the limit of
which he is free to do what he likes.97
At times, Tagore tends to use the expression maya as denoting appearance. He
makes a distinction between appearance and unreality. It is reality that appears, and
therefore appearance is appearance of the reality. Therefore, Tagore treats appearance as
an aspect of truth. He says, when we deprive truth of its appearance it loses the best part
of its reality. For appearance is a personal relationship; it is for me.98
This shows that the principle of maya is not altogether an illusory principle or
delusion. Tagore gives to this principle a reality of its own. It is, in a sense, a power of
God. Only this has to be remembered that its reality is like the reality of error. It has a
reality, but it has to be superseded. Error, by its nature cannot be stationary, it cannot
remain with truth, like a tramp it must quit its lodging as soon as it fails to pay its score to
the full. 99 In his attempt to distinguish Tagores conception of maya from that of
Shankara, P.T. Raju says that according to Shankara, maya neither is nor is not, while
according to Tagore, it both is and is not.100 It is because it is a fact of experiencean
appearance, it is not because for the ultimate apprehension of reality it has to be
transcended.
Maya can also give us knowledge, but that is not final knowledge, one needs to
transcend or to go beyond to attain the final realisation. Thus Tagore rightly says, in
Stray Birds, that the mystery of creation is like the darkness of nightit is great.
Delusions of knowledge is like the morning fog.101 The darkness of the fog cannot be
profound as the darkness of the night. That is why, maya is called the mist and not the sun.
The sun, here, signifies the sun of ultimate knowledge which can remove the darkness of
the night of ignorance by piercing through the mysteries of creation.
97
Ibid.
98
Tagore, Personality, 51.
99
Tagore, Sadhana, 48.
100
P.T. Raju, Idealistic Thought of India (London: George Allen, 1953), 328.
101
Rabindranath Tagore, Stray Birds (London: Macmillan, 1933), 4.
33
like them, he also speaks of degrees in the realm of creation. 102 This creation clearly
expresses the forms of gradation. All the aspects of creation are not equal. Some of the
aspects are inferior compared to others. In his poetic fashion, Tagore compares the
different aspects of creation with the various strings of a musical instrument, and says that
some strings are of inferior tone and some of superior tone. He invariably describes man
as the golden string of the divine instrument, that is, creation. This sort of description
creates the impression that whatever forms the universe contains are graded according to
their resemblances to reality.
Many of the scholars seem to be in agreement in saying that Tagore believes in
the degrees of reality. The Supreme has been conceived as the unity of manifold. The
most frequently used analogy for this is that of music. Music comprehends diverse notes
but each note in itself cannot be called music. Similarly, God is everything, but we cannot
say everything is God. God is everything but everything is not God. God has many strings
in his sitar, some are made of iron, other of copper and yet others are made of gold. God
plays a beautiful music out of these strings.
This makes clear that Tagore does believe in the fact of gradation. He believes
that some aspects of the world are superior and some inferior. On many occasions Tagore
talks about the superiority of human being over other aspects of creation. For example,
the worm is superior to the clod, the animal is superior to the worm, and human being is
superior to them all. Tagore, at times, describes human being as the golden string of
Gods sitar. It is on account of their superiority that human beings resemble their creator
in many respects and are able to organise their affairs consciously.
However, it must be borne in mind that the question of the degrees of reality
would be relevant to the realm of creation only and not to the realm of the Supreme. The
Supreme is one and therefore, the question of something being less or more in it does not
arise. It is only in the realm of creation that something appears to be more akin to the
reality proper and something as less similar to it. Thus, it is in the context of creation that
we can talk of any kind of gradation or of something being more real than another.
102
Sinha, 47.
34
CHAPTER IV
SIN, SUFFERING, DEATH, REBIRTH AND LIBERATION
The fateful morning of December 26, 2004, saw the devastating gigantic tsunami
waves rock Indonesia, Sri Lanka, the Indian shores and the Andaman and Nicobar Islands.
This natural disaster has once again exposed the human insufficiency and how poor a
grasp one has over suffering and death. It may have taught us a lesson that we have a
transitory existence in this world and therefore death is not our final end, rather a
beginning of another phase of life. On the other hand, it raises a fundamental question
regarding the existence of God. If God exists, why goes He allow such tragedy, pain and
suffering? Is He punishing us because of our sins? Can we believe in a God who punishes
us for our sins? If we believe that we suffer and experience death because of our sins, the
very meaning of suffering seems to vanish. If we consider sin to be the sign of our human
weakness, what is the place of sin in our lives?
4.1 Sin
Human beings are imperfect. They are very often guided by needs, instinct,
emotions, and passions. Though human beings are called rational animals, they do not
behave exactly like animals. They are guided by reason and this is what distinguishes
human beings from animals. Our life has a dual nature, having an animal life and a moral
life and this duality makes us aware of our personality as human beings. Whatever
hinders this life of human beings from establishing perfect relationship with their moral
world is evil. It is a death far greater than natural death.103
Sin is nothing but selfishness. It is the failure of human beings to be true to their
real self. It is a kind of revolt against the spirit of human beings, the divine in them. It is
the negation of everything. The notion of sin is clearly portrayed by Tagore:
It is our desires that limit the scope of our self-realisation, hinder our
extension of consciousness, and give rise to sin, which is the innermost
barrier that keeps us apart from our God, setting up disunion and arrogance
of exclusiveness. For sin is not one mere action, but it is an attitude of life
103
Tagore, Personality, 81.
35
which takes for granted that our goal is finite, that our self is the ultimate
truth and that we are not all essentially one but exit each for his own
separate individual existence.104
Evil is the denial of the dependence of the self. It is the antagonism of the
individual to the whole world which is the ground and truth of the individual self.105 It is a
kind of setting ones superficial self against ones true self. It is a division of self against
self which is ones shadow against the self which is ones reality. Therefore, Tagore
expresses this in lyric eighteen found in Stray Birds that we do not see our real selves,
what we see is our shadow. 106 When we set selfish standards for us, we start
distinguishing mine and yours and thus we become slaves to the fancied goods of wealth
and property not objects of real worth but phantoms raised by the selfish imagination.
Selfishness is the root of evil. Tagore has rightly said that our selfish desires are our
fetters, and our possessions our limitations.107 Selfishness is compared to the mist which
blocks our vision and makes us forget our true being. Tagore says, THE mist is like the
earths desire. / It hides the sun for whom she cries.108 In the clutches of selfishness, we
think that finite objects can satisfy the infinte craving within us. If we are bound by the
desires, we seek false end. What we possess does not satisfy our needs. Our heart is still
burdened by the thirst for God, the hunger for the infinite and the transcendent. This is the
sign that we are finite and impotent beings. We seek good but in our ignorance we
mistake wrong for the good. It is in our ignorance and selfishness that we believe the path
to blessedness rests in the possession of riches.
4.2 Suffering
The recent tsunami waves in the Indian Ocean have inflicted untold suffering on
the human beings. Thousands of lives were lost, many of the survivors lost their
belongings, relatives and desire to live in misery. This leads us to ask, What place does
suffering have in the world? Tagore tells us that human beings suffer whenever their
desires are not satisfied. But human beings do not care to know if their desire represent
104
Tagore, Sadhana, 111.
105
Radhakrishnan, The Philosophy of Rabindranath Tagore, 60.
106
Tagore, Stray Birds, 5.
107
Tagore, Gitanjali, 7.
108
Tagore, Stray Birds, 24.
36
the need of their real beings or their selfish nature. They are really helped by Gods
refusal of many desires of their superficial self.109 In Tagores writings we also come
across many passages where he states that God employs suffering and misfortune of the
world as occasions to draw human beings attention to their real destiny. He expresses
this very clearly in lyric twenty-seven, in Gitanjali:
In lyric thirty-nine of Gitanjali, Tagore says that God comes to the aid of his
people when they are overcome by the desires and passions that lead them astray. Tagore
prays for help when his desire blinds his mind with delusion and dust.111
God sends pain and suffering out of love for human beings. God can heal our
wounds because he is the one who hurts us as expressed in Gitanjali, God says to man,
I heal you therefore / I hurt, love you therefore punish. 112 To the interviewer of
Evening Wisconsin, an American paper, Rabindranath said, Only by suffering and
sorrow shall you be free from your crushing load. I do not know in what form it will
come to you, but it is the only way. Only by great suffering and terrible humiliation shall
you be made whole.113
Thus, pains and sufferings are nothing but opportunities offered by God to us so
that we can rise above human weaknesses. Suffering is not just punishment but also the
sign of our disobedience of Gods law. The entire universe is set in order by the divine
reason. Oscar Wilde has rightly said, Destiny is no blind power, but providence. God is,
no doubt, a loving God of mercy, but He is also a God of justice. His love expresses itself
by means of laws. As He does not break His laws for the sake of His suppliant, He seems
hard and pitiless.114
109
Tagore, Gitanjali, 12.
110
Ibid., 21.
111
Ibid., 31.
112
Tagore, Stray Birds, 17.
113
Radhakrishnan, The Philosophy of Rabindranath Tagore, 59.
114
Qtd. in Radhakrishnan, The Philosophy of Rabindranath Tagore, 59-60.
37
4.3 Death
The state of supreme bliss does not mean death but completeness. It is the
perfection of consciousness, where ones vision is free from dust and darkness. It is a
perfect clearness and transparency through which Gods rays pass and repass without any
hindrance. It is complete harmony, perfect love, and the highest joy. Like the Indian
philosophers, Tagore believes in the gradual perfection of individuals until the ideal is
attained. The soul passes through many lives before the goal is achieved. In the process of
reaching towards perfection, due to the weakness of our flesh, we have to renew our body,
and this renewal is what we call death. Thus, death is not the end of everything but a
preparation for a higher and fuller life.
Tagore again says that the flower must bring forth the fruit. But when the time of
its fruition arrives, it sheds its exquisite petals and cruel economy compels it to give up its
sweet perfume.115 In order for the flower to blossom, the bud has to die; for the fruit, the
flower; for the seed, the fruit; for the plant, the seed. Thus, life is a process of eternal birth
and death. Birth is death, and death is birth. All progress is sacrifice. 116 Therefore,
according to Tagore, only when we are detached from the one individual fact of death we
see its blankness and become dismayed. We are not able to see the wholeness of life of
which death is part. The perfect sacrifice of the Cross by itself meant death and
persecution, but it had a spiritual fact which shone out in the darkness and overpowered it,
the victory of spirit over death. The physical event enables oneself to give up the body as
a last offering to God. It is the final homage on earth to be paid to the whole. In death the
very being of the finite self is cancelled. 117 Thus, if we look at death as the end of
everything, it loses its meaning.
4.4 Rebirth
With regard to the future life, Tagores view is similar to that of the Upanishads,
which also hold the two views of immortality and rebirth, the life that is complete and
perfect and the life which continues endlessly. As long as human beings are finite and
hold on to their selfish nature, their destiny is unfulfilled, and the final consummation of
becoming one with God is not attained, they are in the moral life struggling hard to attain
the end which they do not get. Human beings perpetually strive to achieve that goal but
115
Tagore, Sadhana, 99.
116
Radhakrishnan, The Philosophy of Rabindranath Tagore, 55.
117
Ibid., 57.
38
never reach it. For a finite being to achieve this impossible task infinite time is not
enough. So long as human beings identify themselves with their finite, fleeting
personality, they are subject to the law of infinite progress and perpetual approximation.
They are bound in the cycle of births and deaths. They go from life to life; death becomes
just an incident in life a change from one scene to another. But when one surrenders
oneself to the universal life, and the self becomes one with the Supreme, then one gains
the bliss of heaven and shares eternal life. Then human beings are lifted above the travail
of births and deaths and above mere succession in time to which alone death is relevant.
In the moral life, where human beings try to reach the goal, they have the unending
succession in time which belongs to the finite; but when moral life is swallowed up in
religion, then the spirit transcends time and attains timeless immortality.
4.5 Liberation
The true mission or destiny of the religious soul is not seeking isolation or
renunciation. It is to be a part of society recognising the infinite and boundless
possibilities of human being and offering oneself up entirely and exhaustlessly to the
service of ones fellow human beings. The end of human being is the realisation of the
self or the infinite in oneself. This is ones dharma. According to Dr. Radhakrishnan,
Dharma literally means nature, reality, or essence.118 Our essence is to become infinite.
Our dharma is to become the infinite which already has its seeds in us. The character
which distinguishes human beings from other species of creation is the presence of the
conscious endeavour to free themselves from the limit of self and nature and seek for a
seat in the kingdom of God. Tagore recognises this endeavour when he says, In man, the
life of the animal has taken a further bend. He has come to the beginning of a world
which has to be created by his own will and power.119 Human beings are persons. Their
activities should be characterised by the freedom of endless growth. If they fail to do their
share of work in the world of creative freedom, they sin against the eternal in them. Their
salvation lies in freeing their personality from the narrow limitation of selfhood. It is the
realisation of the infinite attained by surrendering the finite. This giving up of the finite
interests dear to them brings pain and suffering, hazard and hardship. One has to fight a
spiritual war with the finite. Every moment ones finiteness is transcended. It is in the
nature of the finite to pass away before the higher or the infinite arises.
118
Ibid., 53.
119
Tagore, Personality, 88.
39
In order to overcome sin, one has to repudiate ones exclusiveness and rest ones
faith firm in the all-inclusive whole. The consciousness of human being gets fulfilment
when it is merged in the consciousness of God. Religion speaks to us of that love in
which all our earthly relations are swallowed up. Only in the relation of the soul to God
do we have a fruition of our desires the final condition is a state where utter delight of
perfect harmony and all discords are overcome, an eternal calm where the unrest of life is
stilled in such a state we have a transvaluation of all values.120
The crucial point of distinction between Western Christianity and Vedantism is to
be found in the relation of God to the human being. Christianity lays emphasis on human
beings sinfulness, guilt, and need of salvation by the grace of God. If human beings, who
are naturally corrupt, become transformed into virtuous soul it can only be influx of
divine energy. Tagore does not accept the doctrine of human beings natural corruption.
Tagore clearly says in Sadhana:
It has been held that sinfulness is the nature of man, and only by the
special grace of God can a particular person be saved. This is like saying
that the nature of the seed is to remain enfolded within its shell, and it is
only by some special miracle that it can be grown into a tree.121
Tagore overthrows the barrier between God and human being, just as in Vedanta.
The infinite has its dwelling place in human being and that is the glory of human beings.
In Gitanjali, Tagore says, And my / pride is from the life-throb of ages / dancing in my
blood this moment.122 The infinite is in human beings but it is not perfectly realised, but
it is potential in them. Human being is but the localised expression of God.123 The light
that lightens every man that comes into the world is there though it does not shine through.
Progress is the unfolding with an ever-increasing and brightening radiance of the perfect
light within.
We need to remove avidya or ignorance, breaking of the bonds of maya or
selfishness, and not an ingress of divine spirit from outside as the result of prayer to an
offended God who yet loves human beings and has pity for their frailty. Sin is the
120
Ibid., 69.
121
Tagore, Sadhana, 74.
122
Tagore, Gitanjali, 69.
123
Radhakrishnan, The Philosophy of Rabindranath Tagore, 70.
40
inordinate love of darkness, thinking to be the real self. The dark and dusty soul thinks
itself to be enjoying what it refuses to God, to whom it actually belongs. It enjoys in its
own darkness, and this enjoyment is its death and destruction. The sinful soul believes
that the wheels of time move forward for ministering to its needs and comfort.
Deliverance does not depend on grace but on the removal of ignorance and selfishness.
Tagore, in Sadhana, describes that the Indian way of thinking is that the true deliverance
of human beings is the deliverance from avidya, from ignorance. Hence, one needs to
destroy which is negative and which blocks ones vision of truth, not which is positive
and real because that is not possible.
The barrier between God and human being, according to the Vedantic ideas, is not
124
impassable. Human beings can become as perfect as the father in heaven.
Radhakrishnan resorts to Taittiriya Upanishad and says that the Upanishad proclaims that
the knower of the Brahman attains liberation. However, in the West the idea of
reconciling our unity with the infinite being is condemned as blasphemy. Tagore is quite
firm on this point. He says, Yes, we must become Brahma. We must not shrink from
avowing this. Our existence is meaningless if we never can expect to realise the highest
perfection that there is.125 The Hindus would not accept that what has been possible with
Christ is impossible with other people. All people would attain the perfection that Christ
attained if they wished. God has spoken to Christ in the same way just as He had spoken
to other great people of all ages and countries. Radhakrishnan sums up this beautifully,
When the highest perfection is reached, the rhythm of mans life becomes one with that
of the cosmic spirit; his soul then vibrates in perfect accord with the eternal principle.126
The liberated soul does not try to escape from this world, rather makes an
attempt to improve it. All its work is rooted in an inner peace and repose. It is the same
kind of activity as that which characterises the divine.
124
Ibid., 71.
125
Tagore, Sadhana, 155.
126
Radhakrishnan, The Philosophy of Rabindranath Tagore, 72.
41
CHAPTER V
RELEVANCE OF TAGORE
127
Tagore, The Religion of an Artist, 7.
128
Ibid., 7-8.
129
Sinha, 1.
42
tradition of their own culture. Tagores early initiation into its ways was, to a great extent,
responsible for his Catholic attitude and modern ideas.
Tagore lived at a time when India was in the midst of a struggle for independence.
Nationalism was a powerful force in India and other Asian countries as well as in other
parts of the world. 130 He was opposed to nationalism because he thought nationalism
associated with the pursuit of power. Nationalism, as he sees, is different from simple
love of ones country. Simple love ones own country is patriotism and patriotism, for
him, is not the same thing as nationalism.
Tagores nationalism means that we begin with our immediate neighbours, but we
do not stop at any point and by the power of love we go on expanding the circle of our
neighbours and there is no stopping on the way.131 Though, not an active politician like
Gandhi and Lokmanya Tilak and his younger contemporaries Jawaharlal Nehru and
Subhashchandra Bose, Tagore protested the partition of Bengal in 1905 and was in favour
of Indian self-government. He also protested against the massacre at Jallianwalla Bag on
13 April 1919, by resigning his knighthood that the British had previously conferred upon
him.132
130
Colussi, 119.
131
Ibid., 120.
132
Ibid., 25-26.
133
Tagore, Sadhana, 137.
43
Tagores credence to the experience of evil must not create the impression that
according to him, evil is a necessary aspect of existence. Clarifying this point he says, If
existence were an evil, it would wait for no philosopher to prove it. It is like convicting a
man of suicide, while all the time he stands before you in the flesh. Existence itself is here
to prove that it cannot be an evil.134
One must remember that Tagore has an optimistic picture of life, he believes in
the ultimate goodness of the world process. He is fully convinced that what appears as
evil will ultimately be transformed into good. Therefore he says, Evil cannot altogether
arrest the course of life on the highway and rob it of its possessions. For the evil has to
pass on, it has to grow into good; it cannot stand and give battle to the All.135 That is
why, Tagore asserts that although evils are facts, they are not ultimate facts of existence.
If we look at death from the point of view of evil, it is generally considered as the
greatest evil. However, this seems to be an evil only because it is viewed in isolation from
life. It we take death as one single phenomenon affecting one individual it will definitely
mean the loss of that individual. Similarly, if we regard death only in relation to the life
that is being lived will mean end of this life. But there is much more comprehensive
viewa whole-view is possible. If we view death in the universal context, it will appear
to be a very necessary and useful aspect of the benign creation. Tagore clarifies this by
saying that only when we detach one individual fact or death we see its blankness and
become dismayed. We lose sight of the wholeness of a life of which death is part.136
Tagore says that the theists find the problem of evil a puzzling one because of
their inability to take a balanced view of the presence of evil in the universe. They go
either to one extreme, and are not prepared to accept that the creation of an omnipotent
God can be imperfect, or they go to the other extreme and feel that once the reality of evil
is accepted, it becomes a necessary factor of existence. Tagore adds that both of these
views regarding evil present intellectual as well as existential problems that the theists are
unable to solve.
Therefore, Tagore states firstly that evils are experienced in the world because
they are aspects of the worldaspects of the created world. He sees no logical
inconsistency in believing that creation has to be imperfect. The very fact that it has been
134
Ibid., 53.
135
Ibid., 52.
136
Ibid., 50.
44
created implies that it cannot have the perfection that the creator possesses; to be created
means imperfection. All the same, one should not mean that imperfections are permanent
aspects of existence. Evils are not ultimate facts; they have to be transcended. If we
accept this, the problem of reconciling the presence of evil with the power and goodness
of God will not arise.
Good is the positive element in human nature. The sense of goodness arises out of
a truer view of our life, which is the connected view of the wholeness of life, and which
concerns not only what is present before us, but also what is not and perhaps never
humanly can be. He says when we begin to have an extended vision of our true selves,
when we realise that we are much more than at present we seem to be, we begin to get
conscious of our moral nature. Then we grow aware of that which we are yet to be, and
the state not yet experienced by us becomes more real than that under our direct
experience. Necessarily, our perspective of life changes, and our will takes the place of
our wishes. For will is the supreme wish of the larger life, the life whose greater portion is
out of our present reach, whose objects are not for the most part before our sight. Then
comes the conflict of our lesser self with our greater self, of our wishes with our will, of
the desire for things affecting our senses with the purpose that is within our heart. Then
we begin to distinguish between what we immediately desire and what is good. For good
is that which is desirable for our greatest self.137
He seems to be aware of the fact that certain limitations and imperfections are
inherent in human beings because of their embodied existence. They go along with
finitude. Though this is an evil, it is not permanent. One can accept it as only a phase that
paves the way for its transcendence. Evil, thus, is an occasion for the disciplining of life,
for the surplus in man to assert and display itself.138
Tagore views life as a perpetual struggle between good and evil. At this point
Tagore tries to clear up a possible source of misunderstanding. The usual opposition
between good and evil, that is experienced in life, may create the impression that evil and
good are essentially antithetical to each other. A caution has to be exercised at this
juncture.
The concepts of finiteness and imperfection, for example, are opposed to the
concepts of infinity and perfection. But the human existence, which is apparently an
137
Ibid., 54.
138
Sinha, 93.
45
imperfect and finite existence, does not negate the possibility of perfection or infinity. In
this sense evils are not opposed to the good. Tagore says, In fact, imperfection is not a
negation of perfectness; finitude is not contradictory to infinity: they are but completeness
manifested in parts, infinity revealed within bounds.139
139
Tagore, Sadhana, 48.
140
Edacheriparambil, 83.
141
Ibid.
142
Ibid., 84.
143
Ibid.
46
Supreme Being stands out.144 Through ages past the divine continues to pour grace into
the frail vessel. This concern of the divine for human being can be compared to Psalm 8,
What are human beings that you are mindful of them, mortals that you care for them?145
Moreover, Do not be silent, O God of my praise,146 in Psalm 109 is similar to many
lyrics, especially lyric nineteen, where the poet anxiously searches the divine, If thou
speakest not I will fill my / heart with thy silence and endure it.147
There are certain images present in the New Testament, which appear very much
similar to that found in Gitanjali. Christ condemns the showy type of worship of the
Pharisees, the same is told in lyric eleven where it asks to leave the chanting and singing
and telling beads. Gods arrival in the unexpected moment, the mandate of Christ to be
watchful, The Parable of the Ten Bridesmaids,148 are alluded to in lyric fifty-one:
Again the story of the Samaritan Woman150 can be found in lyric fifty-four:
144
Ibid., 85.
145
Ps. 8.4 (New Revised Standard Version)
146
Ps. 109.1.
147
Tagore, Gitanjali, 15.
148
Matt. 25.1-13.
149
Tagore, Gitanjali, 45.
150
Jn. 4.7-42.
151
Tagore, Gitanjali, 49.
47
The creation story given in the book of Genesis, when the world is in its first
splendour, when God finds everything is beautiful and the fall of human being by
which there occurred a break in the chain of light, is pictured beautifully in lyric seventy-
eight.
Even the notion of and attitude towards death seem very much Christian. Death is
a welcome guest, and the person is ever ready to submit before it his life. Death is
envisaged as a fullness to this life on earth. Lyric eighty-seven says:
Thus, death is the gateway to enter into the chamber of the bridegroom. The
poet was keeping watch for the coming of the lord and tells it is for him that he bore the
joys and pangs of life. And with his death he hopes for the fulfilment of his life. Again,
lyric ninety-one:
The poet expresses his readiness to accept death whole-heartedly. Still more,
death is seen not as an end to life but the beginning of a new life. Lyric one hundred
express this willingness, And I am eager to die into the / deathlessness.154 The positive
notion found in the idea of death and after life is very much Christian. Death is an entry to
the next life, a second birth to be fully with the risen Lord. Jesus says, I am the
152
Ibid., 80.
153
Ibid., 83-84.
154
Ibid., 91.
48
resurrection and the life. Those who believe in me, even though they die will live, and
everyone who lives and belives in me will never die.155
There are many such relationships that can be explored in Gitanjali and the Bible.
The religious, divine and human spirit found in both are very much similar. Both are rich
sources of spiritual inspiration.
155
Jn. 11.25-26.
156
Tagore, The Religion of Man, 17.
157
Ibid., 114.
158
Tagore, Personality, 47.
49
form must remain there; when a flower is presented, it is presented as bringing a message
for the human soul; when the beauty of the rainy night is being described, the rains have
to fall on the spire of the temple rising above the undefined mass of blackness grouped
around the village huts; and if the quietness of solitude is pictured, its peace has to be
intensified with joy by the rising notes of a faint song. The outer world, according to
Tagore, is nothing but a cradle for the human spirit. That is why in Tagores thought the
notions of life, rhythm, beauty, harmony, order, love, delight, music, etc., have become
important. All these are human concepts, they become meaningful when they are related
to human values. In fact, most of the analogies that Tagore uses to describe nature are
related to humans disposition and urges and feelings. For example:
Such similies and analogies are not rare, and they all are indicative of the
intensely human disposition of the poet-philosopher.
Although Tagores religious vision of human being has some elements common
with humanism, it cannot be called humanistic in the sense in which contemporary
thinking understands it. Firstly, Tagores religion of human being is theistic. It believes in
a personal God. God is intimately related to human beings, so much so that He longs for
their company. This Infinite wants to be manifested in and through the finite. Such a
relationship is unthinkable by modern precursors of humanism.
Secondly, humanism insists on social service as the ideal of religion. One is
required to worship not God, but human being or some human attributes. Although social
service is insisted upon in Tagores religion also, but it is not in the sense in which a
humanist interprets it. Tagore insists on social service not in a materialistic sense. He
wishes that human beings should seek God or the Infinite in social service. It is in this
159
Tagore, Lovers Gift and Crossing, 17.
50
sense that Tagore asks us to find God not in the temple or acts or meditation, but in places
where the farmer is tilling the land.160
To worship the human beings or some human attribute is also not recommended at
any stage in Tagores religion. Tagore, however, speaks of love as a way of realisation of
the Infinite. But this is not due to the fact that it is demanded by his religion. For Tagore
the Supreme Being or God has created the universe out of love and so it is imperative for
human beings to love every object in nature because they speak of the love of God.
Thirdly, reverence for nature is nowhere to be found in humanism. But Tagore
believes in human beings kinship with nature, and feels a sort of exhilaration in the
contemplation of beauty and sublimity of nature as showing human beings fundamental
unity with the rest of creation.
Lastly, Tagores religion is based on the divinisation of human being and
humanisation of God. Divinisation of human being is not the essence of humanism. It
considers human being and human virtues to be the ideal for which human being should
aspire. Supernatural terms like divine or divinisation are not to be found in the dictionary
of humanism.
But the fact that Tagore has been the foremost thinker dwell on the importance of
human being in his religion cannot be denied. His work, The Religion of Man, and
Personality, testify to the fact that Tagore has given importance to human beings and
human values in religion. He also says that the Infinite is ever expressing itself in and
through human beings, that He longs to manifest Himself through human beings, are
arguments which can be construed to take his religion to be humanistic. But his religion
gives due importance to God and so his humanism can be said to be a form of religious
humanism.
160
Tagore, Gitanjali, 11.
51
CONCLUSION
52
He comes to us through our joys and sorrows. Tagores God is not in the temple, but in
the place where the tiller tills his field, He is present in the pathmaker breaks the stones.
This is really the God of our day-to-day experience. It is the God of every person. This
God lives among the poor and the lowliest. Tagore, here, calls us to find God in our own
life and our life experiences. Tagores experience of God is an invitation for us to
experience the silent footsteps of God in our life. Tagore recommends us to discover the
core of our being. It is challenge for me to examine to what extent am I committed to the
option for poor, to what extent this has become personal for me, to what extent I opt for
the poor.
Tagore believes in the reality of evils as far as they are experienced by us.
However, evil is not the ultimate fact of existence. What appears to be evil may
eventually turn out to be good. He believes in the ultimate goodness of the world process.
He thinks that the good is the positive element in human being.
He conceives sin as our selfishness and failure to be true to our real selves. Our
sin is a claim of independence on God. God employs suffering and misfortune of the
world as an occasion to draw human beings attention to their real destiny. Pain and
suffering are occasions for us to rise above our human weakness and realise the infinite in
us. Death, which is generally seen as the greatest evil, is nothing but the fullness of life,
complete harmony and perfect love. Death of our beloved ones may cause a bitter
experience for us if we are attached to the individual fact of life, but if we see the
wholeness of life of which death is a part, our sorrow over death may turn into joy. Thus,
natural disasters, like the recent tsunami, are occasions for us to realise the infinite in us.
However, this explanation seems to be unrealistic.
The end of human beings is to realise their essence or the infinite in them, our
essence is to become infinite. Ignorance or avidya is the cause of our bondage. As long as
human beings identify themselves with their finite selves, they are subject to the law of
infinite regress and perpetual approximation. In Indian terms, we are bound by the cycle
of birth and death.
There is something very beautiful in Tagore: his heart, his tender love for God. He
has expressed this love for God in some of his beautiful songs, for example, This is my
prayer to Thee, my Lord. If we are to love, we need a pure heart, empty heart that can be
filled with Gods love. Tagore had tender love for human beings. He has expressed this
love in his beautiful writings about God, about people, about nature; and he expressed this
tender love untiringly.
53
Another aspect of Tagore that appeals to me very much is his humanisation of
God and divinisation of human beings. He brings God down to human experience and
raises human dignity. The God of Gitanjali is very much Christ-like, his God lives among
the poor and the lowliest. Tagore sees the possibility for human beings to be united with
God. In other words, we can become like God. However, Christianity does not accept this.
According to Christian belief, we cannot attain the Christ-like perfection and even
salvation becomes possible by the grace of the Almighty.
Tagores religion, as I see, could be the solution to the religious conflicts of our
times. His conception of religion is the essence of human beings. It is in us and therefore
even an atheist can be a spiritual person. Religion is helpful insofar as it is conducive to
realise our essence and bring out our human qualities. Therefore, it seems to imply that
we can be spiritual persons even if there is no God.
Tagore maintains that reason and logic are insufficient to reach God, His God has
to be experienced in our lives. I think that Tagore does not discard totally the role of
reason, because he infers God behind all that exists in the universe. He sees God as the
creative principle of unity in diversity.
If God happens to meet us, will He ask us which religion we belong to? The
answer is No. He will not ask us which religion we belong to. He will not even ask how
many times we went to worship Him in the temple, church, mosque or gurudwara. But He
will definitely ask, Did you see my face in the poor, humble, lowly and weak? He will
ask, Did you experience me in your daily life?
Tagore gives us a pure religion, which is substantially the same in all ages and all
climates, in which the purified spirit of human being can find its congenial home. His
religion is not obstructed by any human-made formulas, or church ordinances which act
as barriers. He sees fundamental unity in diversity, and, therefore, his religion appeals to
all. He advocates the worship of one invisible Godit does not matter by what means.
Finally, the most beautiful thing about Tagore is his belief in unity in diversity. He
was fortunate enough to be born in a country where cultural diversity is so rich and
beautiful. Tagore explored this unity in diversity to the maximum. This type of religion
cuts across the religious barrier, it is universal in human being. His religion challenges us
to look upon human beings as ends in themselves and not as means. If we dwell upon his
vision of religion, irrespective of our religious differences, we will be merged in a
beautiful harmony that is our Indianness. As long as Tagore lives in our memory, he will
continue to stir the conscience of the world.
54
BIBLIOGRAPHY
A. Primary Sources
B. Secondary Sources
55